A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. VII.

BƲT the children of Israel committed a trespasse in the accursed thing: for Achan * 1.1 the son of Carmi, the son of Zabdi, &c. took of the accursed thing, and the an∣ger of the Lord was kindled against the children of Israel. Here was fulfilled, that which was threatned Ch. 6. 18. if any man should take of the accursed or consecrated thing, the whole Army should bee troubled. But how justly the [Qu.] sin of one is imputed to all, and all suffer for it, is the question; especially see∣ing in the Law it is determined, every one shall bee put to death for his own * 1.2 sin, and not the children for the Fathers, &c. Augustine answereth, that those * 1.3 Laws was made for men that are judges, the Lord reserving still a Liberty to himself, to extend his punishments further, as hee in his divine wisdome seeth cause, who seeth into all secrets, which are hidden from men. Hee knoweth by his high and invisible counsell, how farre to extend his temporall punish∣ments, and wholsome terrour. For in the generall administration nothing hard befalleth mortall men, if they bee smitten with a bodily death, but through terrour thus stricken into them; Discipline is established, that one may seek to prevent sin in another, and as Members of one body, bee diligent and

solicitous one for another. It shall not bee so in respect of everlasting damna∣tion, none shall suffer this for another. 2. There is a community amongst men that are of the same Society, every one being a part of the body, and so what evill hee doth, hee doth not as one alone by himself, but as a part of the body whereof hee is a Member. Calvin saith, both the same with Augustine, touching Achans being a member of the body, and happily that they were not * 1.4 so carefull to prevent this sin, as they should have been, which made Achan bold to commit it, and thus became guilty; or if wee cannot perceive how, yet wee must beleeve that they were guilty, because the Lord hath so pronoun∣ced of them. Lastly, by this example singularly hee would teach, that one mans sin maketh all guilty, that wee might all bee the more watchfull over one another. And, as Ferus hath it, that sinners may not bee spared, but * 1.5 diligently searched out and taken away from amongst us, that wrath come not upon us all therefore. It is cruelty and no pity to hide or to spare an offen∣der, as to spare one member to the indangering of the whole body; for if the right hand offend, it must bee cut off, &c. wherefore Rulers and Magistrates ought to consider this, and to doe justice to every one, that this evill may bee rooted out from amongst us. Besides this, Ferus rendreth also two other rea∣sons. 1. That it might appear, how heinous a known sin is, when any one presumeth to doe that which is expresly forbidden him. For this one thing on∣ly was given in charge, to take heed of the accursed thing, and therefore here∣in to transgresse, this charge being so fresh in every ones memory was most a∣bominable. 2. That sinne committed in the Church of God, doth draw a farre greater punishment, then committed by any without. It is to bee noted [Note.] here and admired, that amongst such a multitude all resisted the temptation of covetousnesse so, as that but onely one man was led hereby, and that to the shame of these times, wherein so many defile themselves with sacriledge.

But how are the children of Israel said to have committed a trespasse, when as but one onely sinned? Answ. It is a phrase common in the Scriptures, when [Qu.] one doth evill, who is of a society, to attribute it to that society in common, so when Judas onely envies at the costly ointment powred upon the head of Jesus, it is said, that the Disciples murmured at it, Matth. 26. 8. and when * 1.6 one Theef onely railed upon our Lord, that the theeves railed upon him, &c. so Lyra. But here more is implyed, viz. that the guilt of this sin, overspread all the Congregation, and all were subject to wrath therefore, for the rea∣sons before rendred, especially because they were no more vigilant one over another in a matter of so great moment.

Achan, that sinned, is described by his pedegree and Tribe Judah, the prin∣cipall Tribe to aggravate the fault the more, and to humble them of his con∣sanguinity, to whom hee was a blot and blemish especially, as Calvin hath it. * 1.7

And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the East of Bethel, &c. One place, saith Lyra, is thought by some to bee called by both these names, Bethel so named by Jacob, when God appeared there unto him, * 1.8 and Bethaven, for the calves of Jeroboam afterwards set up there, for Bethaven signifieth the house of wickednesse, as it was then made by Idolatry, and Be∣thel the house of God, as it was before. But hee rejecteth this, because the Be∣thel, where God appeared to Iacob, was not here, but at Jerusalem, and Je∣roboam was long after Joshua his time, so that from his fact no place could have the name of Bethaven in his dayes. Wherefore hee determineth, that this Bethel was the place, where Abraham had worshipped, said to bee between Bethel and Ai, from his worshipping towards the West, to which part it stood, having this name, and the same place had the name of Bethaven, from the Idolatry committed by the Canaanites there, and therefore Hos. 10. 5. the Calves of Beth∣aven are spoken of, which Jeroboam is said to have put, the one in Bethel, and the other in Dan, implying both these to bee one. But this question touch∣ing Bethel by Ai, hath been before handled, Gen. 28. 11. and that opinion of Bethel and Jerusalem being all one confuted. Of the Wildernesse of Bethaven, and Bethel it is spoken, Josh. 18. 12, 13. as being upon the borders of Benjamin,

said to bee extended from Jericho thither, whereby it appeareth, that they were two places, but one a Wildernesse, the other a City, and Bethel was that so cal∣led by Jacob, but the name Bethaven is afterwards applyed unto it for the sin there committed, Hos. 10. 5. The dwelling of Abraham and serving God here, could bee no reason of the name Bethel: for hee dwelt not in Bethel, but be∣tween it and Ai, neither had it the name of Bethel then, but being written of * 1.9 Moses after Jacobs time, hee called it so according to the name given is by Ja∣cob, by anticipation. Ai, to view which, Joshua sent men now from Jericho, was foure miles from Jericho. For Joshua to send to view the passage to Ai, saith Calvin, was a point of good policy, that thus hee might know, how the more * 1.10 safely to lead his Army thither, but to send only 3000 men; when the whole Ar∣my was by & by to passe on, was no policy, but a preparative to an overthrow, the enemies being by their paucity imboldned to come against them, which they durst not have done, if many thousands more had shewed themselves. But this doubtlesse came of God, for the castigation of the sin committed, and to drive him to search it out. Ferus having commended the policy of Joshua also * 1.11 in sending, and in his example circumspection to all Captaines, and the use of meanes to subdue their wicked Enemies, and not to cast themselves upon miraculous Victories, discommendeth the presumption of the men, that were sent by him, in that trusting to the power of man, they would have 3000 on∣ly sent, as deemed by them enough to have subdued Ai, and in their example hee condemneth mens presuming upon their own strength, which it is just with God to punish with making them to flee before their Enemies. For pre∣sumption upon their own strength was shewed in that they went without the Priests and the Arke. The 10 Tribes also going against Benjamin in this vain confidence were overthrown, and Sennacherib the proud King of Ashur. * 1.12

And the men of Ai smote of them about 36 men, for they chased them from before the * 1.13 gote even unto Shebarim, and smote them in the going down, &c. In smiting the Innocent for wicked Achan God did nothing unjustly, for none are innocent before him. It was a great mercy in him, that no more were slain, and by this punishment of some to benefit them and us all, in making it an admonition to us to bee carefull to prevent sin both in our selves and others. Ʋnto Shebarim, that is, as Lyra hath it, following the Hebrews ad confractionem, because either * 1.14 they were weary of pursuing, or the children of Israel fell down through faintnesse, as they fled before them. But hee saith, Expositours commonly holds Shebarim, to bee the proper name of a place. The Septuagint for these words, Ʋnto Shebarim, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they brak them. But it is more probable, that the place, where this was done, had the name from breaking, because their hearts were by this defeat broken. And they are said to have smi∣ten them in the going down, because, as Adricomius hath it, Ai stood upon a Mountain, whereby they fleeing down were smiten. * 1.15

And Joshuah rent his cloathes and fell upon his face before the Arke, untill the even∣tide, * 1.16 hee, and the Elders of Israel, &c. a right godly part, and the onely way to obtain help in the time of distresse, to humble our selves in Prayer, and to * 1.17 persevere, as they did untill the evening, and that in Faith, and being solicitous for Gods glory, as Joshua his Prayer shewed that hee was.

And what wilt thou doe unto thy great Name? Thus Ferus. But Calvin although * 1.18 hee praiseth Joshua for making the Arke his refuge, humbling himself in Pray∣er, and adding, as the manner amongst the people of God was, renting of his garments, and putting dust upon his head, in token of sorrow and repen∣tance, and for his Faith beleeving, that this overthrow came not to passe with∣out God, and for his solicitude about the glory of his name: yet hee saith, there was somewhat herein to bee taxed, viz. his expostulating with God out of troubled affections: Why hast thou brought us over Jordan, to deliver us into the hands of the Amorites to destroy us? when as only a few had yet been beaten back, and God had made such ample promises to bee with him, and his thwar∣ting of God in his proceedings, saying, Would to God wee bad been content, and dwelt on the other side of Jordan. Whereby it appeareth with what infirmities

the Prayers of the best are sometimes accompanyed, but for his faith and zeale for Gods glory, all this is passed over, and his prayer is heard. Lyra likewise * 1.19 saith, that Joshua spake ill out of passion, as he would not have done otherwise, being so greatly favoured by the Lord. And hee feared that the name of God would be exposed to ignominy, the heathen objecting that he could not bring his people any further into that Land. Of rending garments see before, Levit. 10. 6. Numb. 14. 6. and of putting dust upon their heads, 1 Sam. 4. 12. Job 2. 12. Esa. 47. 1. Joshua in praying thus, did no otherwise then Moses had done before, Exod. 32. 12. Numb. 14. 13. Deut. 9. 28. and what he said may bee inter∣preted so, as to free him from sinning herein, which is the rather to bee held, because he was heard, and is not taxed therefore. His expostulating with the Lord is onely to move him not to deliver them into their enemies hands, but as he had done mightily in bringing them over Jordan, so still to shew his power by defending them; it is the voice of one seeking counsell and helpe from the Lord. And whereas hee wisheth that they had been content rather to have dwelt on the other side of Jordan, the meaning is, rather then he should now withdraw his helpe from them, they would have preferred to have been pent up there in narrow bounds, and rather then any ignominy should come to his great and glorious name.

And the Lord said to Joshua, Get thee up, wherefore lyest thou thus upon thy face? Is∣rael * 1.20 hath sinned, and they have also trespassed my Covenant, &c. for they have even ta∣ken of the accursed thing, &c. The Lord biddeth Joshua twice to get him up here, and v. 13. because, as is most probable, he lay still prostrate for reverence to heare the words of the Lord. And he greatly aggravateth the sinne, saying * 1.21 1. They have sinned. 2. They have trespassed my Covenant. 3. They have taken of the accursed thing. 4. Stolne. 5. Dissembled. 6. Hid it amongst the stuffe. So that when God commeth to lay open our sinnes, we may see how [Note.] many wayes sinfull hee will make any one of them to be. Wherefore the safest way is for us to confesse our owne sinnes, and to crave pardon that wee may e∣scape his severe censure. But wherein did they dissemble. Answ. In that, when they were all so straitly charged not to take ought of the accursed thing, to which they seemed to consent, yet the contrary was now done, and happily be∣ing asked at the bringing in of the treasure for the Tabernacle, whether no man had taken ought, they all avouched their innocency herein. Lyra saith, they * 1.22 dissembled, because they had promised to obey the Lord in all things, wherein they were now proved dissemblers. And this promise is implyed in that hee saith, They have trespassed my Covenant, intimating that they had Covenanted, that the spoiles of this City, as the first fruits of their prey in that Land, should be holy to the Lord. The word rendred stuffe, Hebr. is vessels, and so the Vul∣gar Latine hath it, but hereby all the instruments and stuffe in their houses are commonly signified. This was the cause why they could not prevaile, but fell [Note.] before their enemies, even their robbing of God of his dues, whereby we may see what an hainous sinne Sacriledge is, they must never looke to prosper that are tainted with it. And no close carrying of the matter can hide it from Gods all-seeing eyes, Gal. 6. 7. God is not mocked.

Ʋp, sanctifie the people, and say, Sanctifie your selves against to morrow, &c. When * 1.23 the Lord was to come downe upon mount Sinai to give the Law, Moses is com∣manded to sanctifie the people, the manner is there declared, the like is com∣manded, Josh. 3. 5. before the working of that miracle for them in drying up the waters of Iordan; so now because a miraculous discovery of sacriledge was to be made, they must sanctifie themselves, as to whom the most holy God meant to come neare by his power, and by whose approach they should bee indange∣red, unlesse they were sanctified. Besides the sanctifying by washing and ab∣staining from their wives: Lyra nameth two more, 1. By fasting, as 1 Kings * 1.24 21. 2. By Prayer, as Acts 1. and which of these wayes they were sanctified at this time, hee saith, is uncertaine. Some because the word used for sanctify∣ing may as well be rendred prepare, understand it so, but this is worthily reje∣cted by Calvin, holding, that because a guiltinesse was laid upon them all, they

should by a legall lustration, washing with water, &c. purge themselves. But * 1.25 this purging was ••ather, that they might bee fit to heare God speaking by lots, who it was that committed this execrable sinne. The tryall which the Lord * 1.26 saith hee would make, was first by the Tribe, then by the family, after that by the houshold, and lastly by the man, and hee that should bee found to have * 1.27 stoln the accursed thing, should bee burnt with fire, both hee, and all that hee had. For the meanes of finding this out, R. Solomon saith, that the 12 Tribes * 1.28 were brought before the brest plate of the High Priest, in which were 12 pre∣cious stones, with their names, and the stone of that Tribe which was guilty shined not, but waxed dimme, but after this the families, housholds, and per∣sons were tryed by lots. This saith Lyra cannot stand, because of the Tribes, * 1.29 it is said, The Tribe which the lot shall finde out: but although the Vulgar La∣tine Translation hath it thus, yet Hebr. it is The Tribe whom the Lord shall take: so that Lyra his reason against that of R. Solomon is of no force, and with the Hebrew agreeth both the Chaldee and the Septuagint: yet I say not this, as justifying that of R. Solomon; for the common received opinion is, that Tribes as well as families were tryed by lots, there being no reason why there should bee divers wayes of tryall about the same thing, but one and the same, and lots have commonly beene used to finde out a particular person whom the Lord would have found out, thus Jonathan was found out by Saul, and Jonah * 1.30 by those in the ship with him, and Saul that hee might be made King, and Mat∣thias, that he might bee taken into the number of the Apostles. And of lots it is said, the whole disposition thereof is from the Lord, and that the lot appeaseth controversies, and therefore lots must bee used in dividing the Land of Canaan, as hath bin shewed upon Num. 26. and the manner of proceeding herein. There is another invention of some of the Rabbins about the meanes now used, viz. that the Tribes being brought before the Ʋrim and Thummim, that Tribe which was guilty comming, was made by a Divine power to stand still, so that they could not goe away, then the guilty family, and houshold, and person likewise, the rest going on, was made fast. But whether thus, or by lot, or any other way, God discovered the sacrilegious, it is uncertaine, for so much as the way is not revealed, and therefore I determine nothing herein.

So Joshua rose up early in the morning, and brought Israel by their Tribes, and the * 1.31 Tribe of Judah was taken, &c. Joshua being commanded to sift out the sacrilegi∣ous, is not slacke, but goeth about it with all diligence, noted in this, that he rose up early in the morning. Whereas it is said, V. 17. The Zarbites were * 1.32 brought man by man, it is meant every mans houshold of that family, as was be∣fore ordered; and Zabdi his houshold was taken, and of that houshold Achan, * 1.33 who is said, V. 1. To be the sonne of Carmi, the sonne of Zabdi.

And Joshua said to Achan, My sonne, give glory now, I pray thee, to the Lord God * 1.34 of Israel, and make confession unto him, and tell me now what thou hast done, &c. It was a wonderfull stupidity in Achan, that he was not moved in Conscience be∣fore to come forth and confesse, when he could not but perceive that he should by and by be found out. But this is the senselesnesse of wicked men, they goe on in their sinnes, and have no remorse therefore, till judgement commeth. And thus certainly shall every wicked person bee found out when God com∣meth [Note.] to Judgement, although he lurketh amongst many thousands. Joshua * 1.35 his handling of him to finde out the truth, is most remarkable for Judges and Kings, hee putteth him not to torment to make him confesse, but speaketh * 1.36 gently unto him, having herein a care of his soule. For happily if hee had terrified him, hee would have denyed it, and so have added sinne to sinne, as Ferus noteth, hereupon condemning that other way of extorting confessions by paine, as tyrannicall, and causing miserable men oftentimes to confesse what they would have them, although most falsely.

Give glory to God, thou hast greatly dishonoured him, now confesse, that his Power, Justice, and Omniscience may bee known to all, and hee may have glory hereby. And that it may appear, saith Lyra, that the Hoast of Israel was justly smiten, and according to others, that men might hereafter fear God,

and the very speaking of the truth is a giving of glory to God, as lying to the devill, and confessions of sins are to the praise of God. In calling him son hee shewed a Fatherly affection, saith Calvin, even to a condemned man, that * 1.37 Judges might learn, when they condemn malefactours to death, yet not to put away the affections of humanity towards them, whereby they may bee won to repentance; Some, saith hee, speak kindly, and promise impunity to draw the offender to confesse, but having confessed, hee is straightway delivered to the hangman; but this is an unlawfull way, contrary to the course here taken by Joshua, for hee onely exhorts him, but promised no impunity unto him.

And Achan answered, indeed I have sinned agianst the Lord, &c. When I saw * 1.38 amongst the spoiles a goodly Babylonish garment, and 200 shekels of silver, and a wedge of gold of 50 shekels, I conveted it, &c. Babylonish garments were the gar∣ments * 1.39 of Kings in time of warre, most curiously wrought, and of great price, Masius saith, the words may bee understood of a rich carpet of Tapestry. The * 1.40 words rendred a wedge of gold, Hebrew, is a tongue of gold, so called for the form thereof. These, hee saith, hee took and hid in the ground, in the midst of his Tent, most probably putting them in a box, because otherwise the gar∣ment would have been marred. What a shekel is, see before, Gen. 23. 15. A∣chan in confessing readily, and not hiding, but aggravating his sin against him∣selfe, may bee an example to us, saith Ferus, of confessing our sins, not fearing the punishment, but praising God, if our eternall punishments may bee chan∣ged * 1.41 into temporall. Yet Calvin saith, it may bee doubted, whether hee confes∣sed out of penitency, or being astonished and terrifyed at his being thus taken, * 1.42 seeing it vain for him to deny it: for so even Reprobates sometimes doe, be∣ing urged by their own consciences, thus laying themselves open to deserved punishment. But the more charitable opinion is, that hee repented truely, because hee speaketh so reverently of the Lord, and telleth by what degrees hee proceeded to sin; 1 hee did see; 2 hee coveted; 3 hee took; 4 hid it, and as willing to bee convicted, and to have his punishment by death, hee de∣clareth, where the things stolne might bee found. And by these degrees are [Note.] wee drawn to sin, about these worldly things; 1 the eye seeth; 2 the heart coveteth; 3 the hand acteth. Wherefore with Job let us make a covenant with our eyes. And to bee fenced against temptations in this kinde, let us think, that the best garment is innocency, the best riches Grace, and the most preci∣ous gold Faith.

After that Achan had confessed, Joshua hastned not the execution by and by, * 1.43 but sent to his tent, and the stoln things were brought forth, thus shewing, that hee proceeded not in wrath to shed his blood, but at the command of the Lord, the case being first made most plain, and so ought all Judges to doe, that by not being over hasty or wrathfull, they make not themselves guilty of mur∣ther, and much lesse by adjudging men to death at their own wills.

And Joshua and all Israel with him, took Achan and his sons and daughters, his Oxen, Asses and Sheep, and tent, and all that hee had, and the silver, the garment, * 1.44 and the gold, and brought them to the valley of Achor. Now followeth Achaus pu∣nishment, * 1.45 hee was stoned, and burnt, both hee and all that hee had, and a great heap of stones laid upon him, was made a monument of this judgement for ever. The Valley of Achor is so, called, first, by anticipation, for now it had this name first given unto it, as is shewed v. 26. and the reason is rendred, because Achan, who was executed there, had troubled Israel, and was troubled in that place therefore: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Achor signifieth to trouble, and hereupon some call Achan, Achar, and some by both these names, but erroneously, as Lyra sheweth upon v. 1. There is indeed an allusion to his name in the word Achor, but it is not the same.

Whereas his sons and daughters are said also to bee taken with him, the He∣brewes say that they were onely taken to behold this judgement, that they might be terrified, for which cause it is said, not that they stoned them, but him, and burnt them, that is, his goods before recited. But this is overthrowne,

because it is added, they burnt them with fire, after that they had stoned them, and the Lord adjudged all that hee had to death, v. 16. If this shall seem to bee a∣gainst that, Ezech, 18. The son shall not dye for the sin of the Father, &c. It is ea∣sily answered, as before, this is a rule to bee followed by earthly Judges, and it is also to bee understood of everlasting death, which no man shall suffer meerly for the sin of another; see more upon v. 1. If any of his children, saith Calvin, were elect, their being put to death was but a castigation to them; if reprobate, they dyed worthily. The judgement extended thus generally to all * 1.46 that he had, made it the greater to him, and the cutting off of the dumb beasts for their Masters sin, was no cruelty, seeing they were made for the service of man, who being destroyed, it is not unjust to destroy them also. And all the Congregation stoned him, to shew their generall detestation of this impious fact. But why did they bring him out of the Campe to bee put to death? An∣swer. 1 That they might thus remove from amongst them the exerable thing. [Qu.] 2 That the Campe might not bee defiled by the dead. And the gold and sil∣ver stolne are also burnt, because God would not have any stoln thing brought into his Sanctuary to pollute it. But forsomuch as the Lord appointed onely burning, why were they both stoned and burnt? Lyra saith, that some an∣swer, [Qu.] burning setteth forth any kinde of severe punishment, and some his bur∣ning * 1.47 in hell; and therefore it is not said, yee shall burn him, but hee shall bee burnt. But hee rejecteth both these, and determineth, that hee was double punished for his double sin. 1 of breaking the Sabbath, for which hee was stoned; 2 of Sacriledge, for which hee was burnt. Hugo following the He∣brews * 1.48 saith, that the things, which could not feel stoning were burnt, but the living stoned to death, others better, they were first burned, and then stones were cast upon them, even unto a great heap, that the judgement might ne∣ver bee forgotten, and if so, here is an Hysteron proteron. And that it was so done, the words in Hebrew doe not obscurely declare, for having said, they stoned him with stones, hee addeth, and they burnt them, and stoned them; herein declaring the order, burning them all first, as God had commanded, and then casting stones at them in detestation, wherein they exceeded so, that the stones cast by them grew into a great heap, and remained as a monument of that judgement for ever. And this casting upon them of such a multitude of * 1.49 stones, shewed, that the people both did and would alwayes abhorre and keep themselves clear from such a foule wickednesse, as Calvin noteth. The tran∣slation commonly followed, They burned them after they had stoned them; is in∣deed against the Exposition brought, but it differeth from the Hebrew, as hath been already shewed, and from the Septuagint, following the Hebrew in this passage verbatim. Some think, that the fire being put to, hee was stoned, not to aggravate his punishment, but to put him the sooner out of his pain, cer∣tain it is, as Augustine hath it, that Joshua would not goe one jot from the Lords sentence, and hee best understood his meaning. Whereas Ioshua saith to Achan, Because thou hast troubled us, God shall trouble thee this day, some gather that because hee humbled himself and confessed his sin, it was pardoned unto him, and hee suffered not in hell therefore, but all his sufferings were finished that day: But Calvin, who thinketh more hardly of him, that Ioshua spake thus roughly to him to pull down his stout stomach, which was moved, in that his confession was not accepted of for a satisfaction, but they proceeded not∣withstanding to this most severe punishment against him. But I have alrea∣dy shewed, that it is more probable, that hee truely repented and was saved in the world to come, and therefore I think that this passage may not unfitly bee applyed for the further illustrating thereof. And that Achan was saved eter∣nally, Ferus saith, is the generall opinion of Expositours: Wherefore Ioshua speaketh thus sharply unto him, not as insulting over him, as a cast-away, but * 1.50 as was necessary, that being castigated throughly, both in word and deed here, hee might escape hereafter, and others hearing it might fear.

Hee was burnt and his children, because happily they consented to his sin, and if not, that his judgement might bee the greater, and his beasts suffered,

and all that hee had, because his sin was about worldly goods, to shew, what a man getteth, that through covetousnesse is tempted to commit sacriledge, [Note.] is no gain, but losse, all that hee hath being hereby eaten as with a canker, and consumed as with fire, as experience hath shewed in many Church-rob∣bers. Hee doth greatly against himself and his posterity, that thus seeketh to bee inriched, as Achan, and Heliodorus, Antiochus, and Crassus, who after the robbing of the Temple fell into much misery. Wherefore the Romans, if any thing were taken from Churches, have sometime restored it double. This * 1.51 judgement being executed, it is said, that God turned from the fiercenesse of his wrath against Israel, to shew, that as long as sin goeth unpunished, God is angry with all the congregation, because evill, that provoketh his wrath, is amongst them, and by punishment inflicted upon the Malefactour it is re∣moved, but not otherwise. Mystically by Achans stealing of the tongue or * 1.52 wedge of gold, &c. saith Origen, wee may understand the golden sayings of Philosophers and Heathen Poets, to set forth superstition, these hee stealeth and hideth in the midst of his tent, that in reading of them hath his heart taken with such vanities, this is to the troubling of the whole Church, and therefore must bee sharpely punished. Or else by this wedge of gold, &c. is * 1.53 set forth the eloquence and doctrine of hereticks. Or according to Isidor, the evill manners of the world brought into the Church.

Notes

• * 1.1

  V. 1.
• * 1.2

  Deut. 24. 16.
• * 1.3

  August qu. 8. in Josh.
• * 1.4

  Calvin.
• * 1.5

  Ferus.
• * 1.6

  Joh. 12. Lyra. Matth. 27. 44.
• * 1.7

  Calvin. V. 2.
• * 1.8

  Lyra.
• * 1.9

  Gen. 12. 8.
• * 1.10

  Calvin.
• * 1.11

  Ferus.
• * 1.12

  Judg. 20.
• * 1.13

  V. 5.
• * 1.14

  Lyra.
• * 1.15

  Adricomius.
• * 1.16

  V. 6. 7. 8
• * 1.17

  Ferus.
• * 1.18

  V. 9. Calvin.
• * 1.19

  Lyra.
• * 1.20

  V. 10.
• * 1.21

  Ferus.
• * 1.22

  Lyra.
• * 1.23

  V. 13. Exo. 19. 10, 15
• * 1.24

  Lyra.
• * 1.25

  Calvin.
• * 1.26

  V. 14.
• * 1.27

  V. 15.
• * 1.28

  R. Solomon.
• * 1.29

  Lyra.
• * 1.30

  1 Sam. 14. Jon. 1. 7. 1 Sam. 10. Acts 1. Prov. 16. 33. Prov. 18. 18.
• * 1.31

  V. 16.
• * 1.32

  V. 17. Hugo Cardin.
• * 1.33

  V. 18.
• * 1.34

  V. 19.
• * 1.35

  Jer. 23.
• * 1.36

  Ferus.
• * 1.37

  Calvin.
• * 1.38

  V. 21.
• * 1.39

  V. 22.
• * 1.40

  And. Masius.
• * 1.41

  Ferus.
• * 1.42

  Calvin.
• * 1.43

  V. 22, 23.
• * 1.44

  V. 24.
• * 1.45

  V. 25, 26.
• * 1.46

  Calvin.
• * 1.47

  Lyra.
• * 1.48

  Hugo Card.
• * 1.49

  Calvin.
• * 1.50

  Ferus.
• * 1.51

  V. 26.
• * 1.52

  The Mysterie. Origen.
• * 1.53

  Isidor.